Suchergebnisse

"This provocative book is anchored on the insurgent and resurgent spirit of decolonization of the twenty-first century. The author calls upon Africa to turn over a new leaf in the domains of politics, economy and knowledge as it frees itself from imperial global designs and global coloniality. With a focus on Africa and its Diaspora, the author calls for a radical turning over of a new leaf predicated on decolonial turn and epistemic freedom. The key themes subjected to decolonial analysis include: (1) decolonization/decoloniality - articulating the meaning and contribution of the decolonial turn; (2) subjectivity/identity - examining the problem of Blackness (identity) as external and internal invention; (3) the Bandung spirit of decolonization as an embodiment of resistance and possibilities, development and self-improvement; (4) development and self-improvement - of African political economy, as entangled in colonial matrix of power, and the African Renaissance, as weakened by undecolonized political and economic thought; and (5) knowledge - the role of African humanities in the struggle for epistemic freedom. This ground-breaking volume opens the intellectual canvas on the challenges and possibilities of African futures. It will be of great interest to students and scholars of Politics and IR, Development, Sociology, African Studies, Black Studies, Education, History Postcolonial Studies and the emerging field of Decolonial Studies"--

Introduction: Seek ye epistemic freedom first -- Nomenclature of decolonization -- The onto-decolonial turn -- Reconstituting the political -- Reinventing Africa -- Epistemic legitimacy of Africa -- Education/university in Africa -- National question -- Rhodes must fall -- Conclusion: African futures

Introduction: Mandela phenomenon as decolonial humanism -- Decolonial theory of life -- Mandela : different lives in one -- Mandela at Codesa and new conceptions of justice -- Epilogue: in search of a paradigm of peace

This book examines the triumphs and tribulations of the Zimbabwean national project, providing a radical and critical analysis of the fossilisation of Zimbabwean nationalism against the wider context of African nationalism in general. The book departs radically from the common 'praise-texts' in seriously engaging with the darker aspects of nationalism, including its failure to create the nation-as-people, and to install democracy and a culture of human rights. The author examines how the various people inhabiting the lands between the Limpopo and Zambezi Rivers entered history and how violence

African Studies is characterised by intellectual contestations and epistemic struggles. These have become accentuated in the context of the current resurgent and insurgent decolonisation of the twenty-first century. This article delineates and reflects on 10 challenges confronting reconfiguring African Studies, namely genealogical, epistemic, linguistic, chronological, theoretical, spatial (area studies, country studies), androcentric, disciplinary, canonical issues and resilience of colonial library. These challenges are posed as part of comfort zones (asserted and reasserted truth/common notions) in doing African Studies that have to be changed in accordance with demands for a decolonised African Studies.

ABSTRACT
Samir Amin's legacy of deployment of Marxist science, dedication to pan-Africanism and commitment to revolutionary liberation of the global South from imperialism and capitalism is re-evaluated from an epistemological vantage point. This is necessary because Amin raised fundamental epistemological issues as he challenged the discipline of economics, built institutions which advanced alternative thinking, and consistently created concepts and theories from concrete situations in the global South in general and Africa in particular. Three main issues stand out. The first is how epistemology shaped modern patterns of domination and subordination within modern Euro–North American-centric internationalism. The second is how intersections of Marxism and decoloniality reinforce a robust critique of modern racial capitalism. The third is how the legacy of Amin enabled a synthesis of Marxism (democratic Marxism of the 21st century), pan-Africanism, and decolonisation (planetary decoloniality of the 21st century) to consistently challenge and oppose the dominant and current imperial/colonial/capitalist internationalism.

Can Africans create African futures within a modern world system structured by global coloniality? Global coloniality is a modern global power structure that has been in place since the dawn of Euro-North American-centric modernity. This modernity is genealogically and figuratively traceable to 1492 when Christopher Columbus claimed to have discovered a 'New World'. It commenced with enslavement of black people and culminated in global coloniality. Today global coloniality operates as an invisible power matrix that is shaping and sustaining asymmetrical power relations between the Global North and the Global South. Even the current global power transformations which have enabled the re-emergence of a Sinocentric economic power and deWesternisation processes including the rise of South-South power blocs such as BRICS, do not mean that the modern world system has now undergone genuine decolonisation and deimperialisation to the extent of being amenable to the creation of other futures. Global coloniality continues to frustrate decolonial initiatives aimed at creating postcolonial futures free from coloniality. The article posits that global coloniality remains one of the most important modern power structures that constrain and limit African agency. To support this proposition, the article delves deeper into an analysis of the architecture and configuration of current asymmetrical global power structures; unmasks imperial/colonial reason embedded in Euro-North American-centric epistemology as well as the problem of Eurocentrism; and unpacks the Cartesian notions of being and its relegation of African subjectivity to a perpetualstate of becoming. Within this context, Africans have emerged as fighting subjects for a new world order that is decolonised, deimperialised, open to the emergence of new humanism and African futures.

This article offers a provisional decolonial reading of the crisis created by coronavirus disease 2019 (COVID-19) pandemic. The article performs five interrelated tasks. The first task addresses the question of knowledge and theorizing during exceptional moments. A decolonial case is made for seeking mitigations and solutions to COVID-19 based on the African knowledge and epistemologies from the Global South. Africa in particular and the Global South in general have the richest histories and experiences of epidemics and pandemics. This moment of the COVID-19 pandemic raises questions about the geopolitics of knowledge (which historical archive do we run to, who should learn from whom, and which epistemology is privileged?). The second task is to outline how the triple concepts of paradox, crisis, and crossroads (PCC) can help us to gain a better understanding of the issues cascading in this moment of the COVID-19 pandemic. The third task is a critique of lockdowns as knee-jerk reactions in Africa, since they are not sustainable, and they impinge on life, security, freedom, and economy in fragile African environments. The fourth task is to introduce 10 Ds of the decolonial turn —Deimperialization, De-Westernization, Depatriachization, Deracialization, Debourgeoisement, Decorporatization, Democratization, Deborderization, Decanonization, and Desecularization—which help in envisioning a post-COVID-19 decolonial world order. The final task is to propose decolonial love as the soul of the post-COVID-19 world order based on a new ethics for living together, economies of care, a politics of conviviality, and hospitality as opposed to enmity. Africa in particular and the Global South in general constitute the author's locus of enunciation.